They should not act as messenger - either literally or verbally to pass on a message for somebody (Duta Karma). Nor shall they backbite by revealing secretive information about a person to others (Paishun). Neither should they act as spy for others (Char Karma). Through such acts, one destroys their truthfulness or guileless (Niskapatparnu) as well as their contentment (Nihaspruhaparnu). Also, the act of Paishun instils cruelty and insensitivity in a person (Nirdeyaparnu).
They should shed all ego and attachment to the body and become free from the thought that ‘I am the body’. Similarly they should shed all attachment to persons or material things. In this way they should be free of the qualities of I (Ahamta) and Mine (Mamta). They should therefore renounce all affections for family, friends, wealth etc. Lord Svayambhu explains: Snehena Yuktasya Na Chasti Muktiriti - ‘Affection (for things/people) will never derive salvation.’ Mahabharat explains, ‘Those who have attachment to their family and friends are not worthy of receiving Moksha.’ Brighu in his Gita says, ‘Those who having obtained this human body and continue to bellow I and Mine, have their intellect enveloped in darkness and thus are forever wondering in such void.’
Yudhistira explains that I and Mine are the Dharmas of a beast: ‘O supreme and singular Lord! I and Mine, You and Yours; such beastly qualities are not possessed by your choicest devotees.’ Manu adds, ‘It does not befit a Sadhu to think that his body is supreme like the soul. Such instincts are those of animals.’
Our Rishis have taught the distinct nature of the body and soul - they are separate and not the one and the same. They have taught the eternal nature of the soul and the perishable nature of the body. As Sukhdevji has explained, ‘O King! Shed the beastly instinct that you shall die,’ as the ‘you’ here is really the soul which is eternal.
Prahlad adds, ‘I and Mine considerations of the body causes delusion, therefore one should renounce such evils.’ Sauti Ugrashrav explains, ‘Those who are free from Ahamta and Mamta are eligible to dwell in God’s heaven.’ In Tatvastuti it is said, ‘Even God keeps his distance from those who are absorbed in Ahamta and Mamta.’ Vashista adds, ‘As long as Ahamta and Mamta are rampant in a person, they are forever circling in the cycle of births and deaths.’
Lord Brahma says, ‘Those who selflessly offer their all at God’s feet (without ego etc.), are blessed and favoured by the Lord. Only such people are able to understand Maya (illusion) and conquer it. So doing, they never utter words of I and Mine which are present amongst the beastly kind.’ Shatanand concludes by explaining that one should refer to the example set by Bharat upon shedding the evils of I and Mine.
Thus Lord Swaminarayan concludes the additional duties section of the Shikshapatri. In the next ten Shlokas leading to the end of the Shikshapatri, the Lord provides a conclusion to the Shikshapatri.